Post By: Vishwanath Iyer Published on: December 15, 2016 Reading time: 39 minutes
School of Yoga is profoundly grateful to Saṃskṛta scholars and academics Pijus Kanti Pal (pal.pijuskanti@gmail.com) and Dolon Chanpa Mondal for their support in Saṃskṛta transliteration and quality control.
Introduction:
Arjuna said – I’m now convinced about your origin and capabilities and wish to see you in the form you spoke about. Therefore, if you think I have the capability, show me.
Śrī Kṛṣṇa said: OK. Take a look. Behold the Ādityas, Vasus, Rudras, Aśvinis, Maruts and other marvels. Also, see the dynamic and static universe integral to my being. But, for this, I have to give you special vision capability.
Saying this, Śrī Kṛṣṇa showed him his divine form, with many mouths and eyes, marvellous sights, divine ornaments and weapons. He was wearing heavenly garlands, anointed with celestial perfumes – all resplendent and boundless with faces on all sides.
Śrī Kṛṣṇa said: I am the world destroying Time, engaged in wiping out the world. In fact, even without you, the hostile armies will not survive. So, stop worrying, arise and get fame. Conquer your enemies and get fame. In fact, I have already killed them, you are merely the instrument. Slay Drona, Bhishma, Jayadratha, Karna and others who are already doomed by me.
Sañjaya said: Having heard Śrī Kṛṣṇa, Arjuna, with joined palms, trembling, prostrating, addressed Śrī Kṛṣṇa in a voice chocked and overwhelmed with fear. It is true, oh Śrī Kṛṣṇa, the world sings your praises, the evil flee while the Siddhas bow to you. And why should they not, you are the primal cause of Brahmā, you are imperishable, the being and non being, that which is supreme, the ancient puruṣa, the knower and knowable, and the supreme abode.
Śrī Kṛṣṇa said: You have been privileged to see something which no study, sacrifice, gifts or rituals can achieve. Don’t be afraid, I will revert to my original form.
Sañjaya said: With this, Śrī Kṛṣṇa went back to his original form.
Arjuna said: I feel calmer, seeing you in Human form.
Śrī Kṛṣṇa said: It’s not easy to see this form, but by unswerving devotion as devotee can see this reality. He who works from me, accepts me as Supreme, is devoted to me, free from attachment and hatred to any being.
The sāṅkhya of mahat (the conceptual base of overall creation).
What Arjuna saw was hiraṇyagarbha. Since, Śrī Kṛṣṇa is ādiyajña, this would have been natural and easy. Therefore, the details that Arjuna saw are no surprise, because this is what one would see in brahmāṇḍa or hiraṇyagarbha (golden egg or Cosmos).
It would be appropriate to detail the various worlds / realms that are supposed to exist in the Indian cosmic system (brahmāṇḍa or hiraṇyagarbha) (reference – https://www.ganeshaspeaks.com/predictions/astrology/14-lokas-of-existence-in-hindu-mythology/) and (http://ancientvoice.wikidot.com/article:the-fourteen-worlds). This also forms part of the brahmāṇḍa-purāṇa, viṣṇu-purāṇa and bhāgavad-purāṇa (2.5).
There are 14 regions of existence or loka according to nīlamata-purāṇa.
Seven are considered vyāhṛtis or ūrdhvaloka (mystical utterances of the seven regions) and remaining seven are considered pātālaloka (lower regions).
The seven vyāhṛtis (mystical regions) are,
Pātālaloka or bila-svarga (lower regions of existence) comprises.
The etymology of the two Sanskrit words Viṣṇu and Brahma are as follows:
It is clear that the description contains two aspects, a material aspect of the Universe intertwined with a metaphysical aspect of Yoga. While the seven constituents of ūrdhva-loka are obviously related to the physical and metaphysical Universe in their gross and subtle aspects, pātāla-loka seems to be more of a reflection of the realm inside ourselves. This can be seen from the allusion to the ṣaḍ-ripu (six poisons) that are clearly indicated in the representation of the regions. The alignment of the pātāla-lokas to the cakras on the spinal column is an assumption and not substantiated by evidence.
Going from first principles that everything is a weave of puruṣa (experiencer or primordial Identity) with prakṛti (manifestation of Identity), we can close out the first (satya-loka), last (pātāla-loka) and middle realms (bhūr-loka or Earth) as follows,
Let us look at the pair or regions on opposite sides of the Earth (bhūr-loka). Since bhūr-loka is the seventh region, there will be one more on the pātāla-loka side.
The pairing of mahar-loka and sutala-loka is almost prophetic.
Śrīmad-bhāgavad-purāṇa on evolution of cosmic architecture (mahat).
It’s only natural that one should wonder what happens to the Soul (ātman) after death. Some aspects that need to be considered are,
Some contradictions to accepted positions.
Lessons learned in Chapter 11.
The transliteration and translation of Śrīmad-bhagavad-gītā, chapter 11 follows.
The Sanskrit diacritic words are in red italics.
मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम् ।
यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम ॥ ११-१॥
भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया ।
त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम् ॥ ११-२॥
Arjuna said (1-2) Out of compassion for me (madanugrahāya) this supreme secret called adhyātma (paramaṃ guhyamadhyātmasaṃjñitam ।) which you have spoken, by that word this delusion has left me (yattvayoktaṃ vacastena moho’yaṃ vigato mama ॥ 11-1॥). Indeed, creation and dissolution of beings I have heard in great detail (bhavāpyayau hi bhūtānāṃ śrutau vistaraśo mayā ।), from you, O Lotus-eyed, also supreme soul and imperishable (tvattaḥ kamalapatrākṣa māhātmyamapi cāvyayam ॥ 11-2॥).
एवमेतद्यथात्थ त्वमात्मानं परमेश्वर ।
द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम ॥ ११-३॥
मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो ।
योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम् ॥ ११-४॥
(3-4) Thus, this you have declared yourself to be the Supreme Soul (evametadyathāttha tvamātmānaṃ parameśvara ।), I wish to see you in your Sovereign Supreme Self form (draṣṭumicchāmi te rūpamaiśvaraṃ puruṣottama ॥ 11-3॥). If you think that is possible for me to see it, O Lord! (manyase yadi tacchakyaṃ mayā draṣṭumiti prabho ।), O Lord of Yogīs, then show me your imperishable Self (yogeśvara tato me tvaṃ darśayātmānamavyayam ॥ 11-4॥).
पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः ।
नानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥ ११-५॥
पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा ।
बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत ॥ ११-६॥
Śrī Kṛṣṇa said (5-6) Behold my forms by the hundreds and thousands (paśya me pārtha rūpāṇi śataśo’tha sahasraśaḥ ।) of different divine types, different colours and shapes (nānāvidhāni divyāni nānāvarṇākṛtīni ca ॥ 11-5॥). Behold Ādityas, Vasus, Rudraas, Aśvinis, Maruts, also, (paśyādityānvasūnrudrānaśvinau marutastathā ।), many previously unseen wonders (bahūnyadṛṣṭapūrvāṇi paśyāścaryāṇi bhārata ॥ 11-6॥).
इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् ।
मम देहे गुडाकेश यच्चान्यद् द्रष्टुमिच्छसि ॥ ११-७॥
न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा ।
दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम् ॥ ११-८॥
(7-8) Here, behold, centred in one place, the whole universe (ihaikasthaṃ jagatkṛtsnaṃ), now moving-unmoving (paśyādya sacarācaram ।), in my body, that and other visions you with to see (mama dehe guḍākeśa yaccānyad draṣṭumicchasi ॥ 11-7॥). But you cannot see me even with these eyes of yours (na tu māṃ śakyase draṣṭumanenaiva svacakṣuṣā ।), I give you divine vision to behold my Powerful Yoga (divyaṃ dadāmi te cakṣuḥ paśya me yogamaiśvaram ॥ 11-8॥).
एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः ।
दर्शयामास पार्थाय परमं रूपमैश्वरम् ॥ ११-९॥
अनेकवक्त्रनयनमनेकाद्भुतदर्शनम् ।
अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम् ॥ ११-१०॥
Sañjaya said (9-10) Rāja (Dṛtarāṣṭra), having thus spoken, the Great Yogī Hari, (evamuktvā tato rājanmahāyogeśvaro hariḥ ।) showed Partha the Supreme Sovereign form (darśayāmāsa pārthāya paramaṃ rūpamaiśvaram ॥ 11-9॥). With multiple muzzles and eyes, numerous unique visions (anekavaktranayanamanekādbhutadarśanam ।), with multiple divine ornaments (anekadivyābharaṇaṃ), many divine weapons lifted (divyānekodyatāyudham ॥ 11-10॥).
दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम् ।
सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् ॥ ११-११॥
दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता ।
यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः ॥ ११-१२॥
(11-12) Wearing divine apparel and garlands (divyamālyāmbaradharaṃ) anointed with divine scents (divyagandhānulepanam ।), everywhere astonishing visions (sarvāścaryamayaṃ), divine endless faces on all sides (devamanantaṃ viśvatomukham ॥ 11-11॥). In a sky a thousand Suns were rising simultaneously (divi sūryasahasrasya bhavedyugapadutthitā ।), If splendour like that were possible, such would be of a mighty Soul (yadi bhāḥ sadṛśī sā syādbhāsastasya mahātmanaḥ ॥ 11-12॥).
तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा ।
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ॥ ११-१३॥
ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः ।
प्रणम्य शिरसा देवं कृताञ्जलिरभाषत ॥ ११-१४॥
(13-14) There, in one place, the whole universe divided in many parts (tatraikasthaṃ jagatkṛtsnaṃ pravibhaktamanekadhā ।) Pandava saw then in the body of the God of Gods (apaśyaddevadevasya śarīre pāṇḍavastadā ॥ 11-13॥). Then he, filled with wonder, hair standing on end, Arjuna prostrated the Daiva with joined hands and spoke (tataḥ sa vismayāviṣṭo hṛṣṭaromā dhanañjayaḥ । praṇamya śirasā devaṃ kṛtāñjalirabhāṣata ॥ 11-14॥).
पश्यामि देवांस्तव देव देहे
सर्वांस्तथा भूतविशेषसङ्घान् ।
ब्रह्माणमीशं कमलासनस्थ-
मृषींश्च सर्वानुरगांश्च दिव्यान् ॥ ११-१५॥
अनेकबाहूदरवक्त्रनेत्रं
पश्यामि त्वां सर्वतोऽनन्तरूपम् ।
नान्तं न मध्यं न पुनस्तवादिं
पश्यामि विश्वेश्वर विश्वरूप ॥ ११-१६॥
Arjuna said (15-16) I see all deities in your divine body (paśyāmi devāṃstava deva dehe), also communities of various types of creatures (sarvāṃstathā bhūtaviśeṣasaṅghān ।), Lord Brahmā seated on a Lotus (brahmāṇamīśaṃ kamalāsanastha), Ṛṣis and all types of divine serpents (mṛṣīṃśca sarvānuragāṃśca divyān ॥ 11-15॥). I see many arms, stomachs, mouths and eyes in every part of your endless body (anekabāhūdaravaktranetraṃ- paśyāmi tvāṃ sarvato’nantarūpam ।), I can see no end, no middle, not even you’re beginning in your Universal form, Viśveśvara (nāntaṃ na madhyaṃ na punastavādiṃ-paśyāmi viśveśvara viśvarūpa ॥ 11-16॥).
किरीटिनं गदिनं चक्रिणं च
तेजोराशिं सर्वतो दीप्तिमन्तम् ।
पश्यामि त्वां दुर्निरीक्ष्यं समन्ताद्
दीप्तानलार्कद्युतिमप्रमेयम् ॥ ११-१७॥
त्वमक्षरं परमं वेदितव्यं
त्वमस्य विश्वस्य परं निधानम् ।
त्वमव्ययः शाश्वतधर्मगोप्ता
सनातनस्त्वं पुरुषो मतो मे ॥ ११-१८॥
(17-18) Decorated with a diadem, club, discuss and filled with radiance everywhere and shining (kirīṭinaṃ gadinaṃ cakriṇaṃ ca- tejorāśiṃ sarvato dīptimantam ।), I see you very hard to look at all around blazing hot like the immeasurable Sun (paśyāmi tvāṃ durnirīkṣyaṃ samantād-dīptānalārkadyutimaprameyam ॥ 11-17॥). You are Supreme Indestructible worthy of cognisance (tvamakṣaraṃ paramaṃ veditavyaṃ), you are the Supreme Universal treasure house (tvamasya viśvasya paraṃ nidhānam ।), you are imperishable, the eternal preserver of Dharma (tvamavyayaḥ śāśvatadharmagoptā) that is universal, I think that you are puruṣa (sanātanastvaṃ puruṣo mato me ॥ 11-18॥).
अनादिमध्यान्तमनन्तवीर्य-
मनन्तबाहुं शशिसूर्यनेत्रम् ।
पश्यामि त्वां दीप्तहुताशवक्त्रं
स्वतेजसा विश्वमिदं तपन्तम् ॥ ११-१९॥
द्यावापृथिव्योरिदमन्तरं हि
व्याप्तं त्वयैकेन दिशश्च सर्वाः ।
दृष्ट्वाद्भुतं रूपमुग्रं तवेदं
लोकत्रयं प्रव्यथितं महात्मन् ॥ ११-२०॥
(19-20) Without beginning, middle or end, of infinite virility, having infinite arms, having the Sun and Moon for eyes (anādimadhyāntamanantavīrya manantabāhuṃ śaśisūryanetram ।), I see you with flaming mouth, your own radiance heating this universe (paśyāmi tvāṃ dīptahutāśavaktraṃ svatejasā viśvamidaṃ tapantam ॥ 11-19॥). Indeed, all quarters and interspace of this Earth and Heavens are filled by you alone (dyāvāpṛthivyoridamantaraṃ hi vyāptaṃ tvayaikena diśaśca sarvāḥ ।), I am seeing this unique ferocious form of yours with the three worlds trembling in fear, Great Soul (dṛṣṭvādbhutaṃ rūpamugraṃ tavedaṃ lokatrayaṃ pravyathitaṃ mahātman ॥ 11-20॥).
अमी हि त्वां सुरसङ्घा विशन्ति
केचिद्भीताः प्राञ्जलयो गृणन्ति ।
स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घाः
स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः ॥ ११-२१॥
रुद्रादित्या वसवो ये च साध्या
विश्वेऽश्विनौ मरुतश्चोष्मपाश्च ।
गन्धर्वयक्षासुरसिद्धसङ्घा
वीक्षन्ते त्वां विस्मिताश्चैव सर्वे ॥ ११-२२॥
(21-22) In fact, communities of Devas enter you, some in fear, with joined palms, after uttering a prayer that all may be well (amī hi tvāṃ surasaṅghā viśanti-kecidbhītāḥ prāñjalayo gṛṇanti । svastītyuktvā), communities or seers and sages praise you glorifying hyms (maharṣisiddhasaṅghāḥ stuvanti tvāṃ stutibhiḥ puṣkalābhiḥ ॥ 11-21॥). The Rudras, ādityas, Vasus, and Sādhyās, Viśvadevas, Aśvinis, Maruts, and Pitrus, also communities of Gandharva, Yakṣa, Asura, Siddhas, and all others look at you in astonishment (rudrādityā vasavo ye ca sādhyā viśve’śvinau marutaścoṣmapāśca । gandharvayakṣāsurasiddhasaṅghā- vīkṣante tvāṃ vismitāścaiva sarve ॥ 11-22॥).
रूपं महत्ते बहुवक्त्रनेत्रं
महाबाहो बहुबाहूरुपादम् ।
बहूदरं बहुदंष्ट्राकरालं
दृष्ट्वा लोकाः प्रव्यथितास्तथाहम् ॥ ११-२३॥
नभःस्पृशं दीप्तमनेकवर्णं
व्यात्ताननं दीप्तविशालनेत्रम् ।
दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा
धृतिं न विन्दामि शमं च विष्णो ॥ ११-२४॥
(23-24) Your form is huge with multiple mouths and eyes, many arms, thighs and feet (rūpaṃ mahatte bahuvaktranetraṃ- mahābāho bahubāhūrupādam ।), many stomachs, fearful with multiple tusks, seeing this world, I am indeed distressed (bahūdaraṃ bahudaṃṣṭrākarālaṃ- dṛṣṭvā lokāḥ pravyathitāstathāham ॥ 11-23॥). Touching the sky, blazing in many colours, with mouths wide open, with inflamed large eyes (nabhaḥspṛśaṃ dīptamanekavarṇaṃ- vyāttānanaṃ dīptaviśālanetram ।), having seen the true you, I am terrified within my soul, lose my courage and find no peace, Vishno! (dṛṣṭvā hi tvāṃ pravyathitāntarātmā- dhṛtiṃ na vindāmi śamaṃ ca viṣṇo ॥ 11-24॥).
दंष्ट्राकरालानि च ते मुखानि
दृष्ट्वैव कालानलसन्निभानि ।
दिशो न जाने न लभे च शर्म
प्रसीद देवेश जगन्निवास ॥ ११-२५॥
अमी च त्वां धृतराष्ट्रस्य पुत्राः
सर्वे सहैवावनिपालसङ्घैः ।
भीष्मो द्रोणः सूतपुत्रस्तथासौ
सहास्मदीयैरपि योधमुख्यैः ॥ ११-२६॥
वक्त्राणि ते त्वरमाणा विशन्ति
दंष्ट्राकरालानि भयानकानि ।
केचिद्विलग्ना दशनान्तरेषु
सन्दृश्यन्ते चूर्णितैरुत्तमाङ्गैः ॥ ११-२७॥
(25-27) Having seen your mouth with terrifying tusks and blazing like pralaya fires (daṃṣṭrākarālāni ca te mukhāni- dṛṣṭvaiva kālānalasannibhāni ।), I lose orientation, purpose and am unable to be calm. Have mercy, Lord of the Devas in whom the Universe resides (diśo na jāne na labhe ca śarma- prasīda deveśa jagannivāsa ॥ 11-25॥). These and all the sons of Dhṛtarāṣṭra, along groups of kings, Bhīṣma, Droṇa, Sūtaputra, also with warrior chiefs from our side (amī ca tvāṃ dhṛtarāṣṭrasya putrāḥ- sarve sahaivāvanipālasaṅghaiḥ । bhīṣmo droṇaḥ sūtaputrastathāsau- sahāsmadīyairapi yodhamukhyaiḥ ॥ 11-26॥). They hurry and enter your terrible toothed mouth that is fear inspiring, some are seen sticking between the teeth, their heads crushed to powder (vaktrāṇi te tvaramāṇā viśanti- daṃṣṭrākarālāni bhayānakāni । kecidvilagnā daśanāntareṣu- sandṛśyante cūrṇitairuttamāṅgaiḥ ॥ 11-27॥).
यथा नदीनां बहवोऽम्बुवेगाः
समुद्रमेवाभिमुखा द्रवन्ति ।
तथा तवामी नरलोकवीरा
विशन्ति वक्त्राण्यभिविज्वलन्ति ॥ ११-२८॥
यथा प्रदीप्तं ज्वलनं पतङ्गा
विशन्ति नाशाय समृद्धवेगाः ।
तथैव नाशाय विशन्ति लोका-
स्तवापि वक्त्राणि समृद्धवेगाः ॥ ११-२९॥
(28-29) Just as torrents of many rivers are truly directed towards the sea (yathā nadīnāṃ bahavo’mbuvegāḥ samudramevābhimukhā dravanti ।), similarly, these worldly heroes enter your flaming mouths (tathā tavāmī naralokavīrā viśanti vaktrāṇyabhivijvalanti ॥ 11-28॥). Just as moths enter a blazing fire to destruction with increased speed (yathā pradīptaṃ jvalanaṃ pataṅgā viśanti nāśāya samṛddhavegāḥ ।), similarly earthlings also enter your mouths with increased speed only (tathaiva nāśāya viśanti lokā stavāpi vaktrāṇi samṛddhavegāḥ ॥ 11-29॥).
लेलिह्यसे ग्रसमानः समन्ताल्-
लोकान्समग्रान्वदनैर्ज्वलद्भिः ।
तेजोभिरापूर्य जगत्समग्रं
भासस्तवोग्राः प्रतपन्ति विष्णो ॥ ११-३०॥
आख्याहि मे को भवानुग्ररूपो
नमोऽस्तु ते देववर प्रसीद ।
विज्ञातुमिच्छामि भवन्तमाद्यं
न हि प्रजानामि तव प्रवृत्तिम् ॥ ११-३१॥
(30-31) Frequently licking you swallow all in every side of the world with flaming mouths, (lelihyase grasamānaḥ samantāl lokānsamagrānvadanairjvaladbhiḥ ।), your fierce radiant brightness fills the whole universe by its heat, Viṣṇu (tejobhirāpūrya jagatsamagraṃ- bhāsastavogrāḥ pratapanti viṣṇo ॥ 11-30॥). Tell me who you are, I salute your fearsome form, supreme deity, show mercy (ākhyāhi me ko bhavānugrarūpo- namo’stu te devavara prasīda ।), I wish to know your primal state, indeed I cannot understand your purpose (vijñātumicchāmi bhavantamādyaṃ- na hi prajānāmi tava pravṛttim ॥ 11-31॥).
कालोऽस्मि लोकक्षयकृत्प्रवृद्धो
लोकान्समाहर्तुमिह प्रवृत्तः ।
ऋतेऽपि त्वां न भविष्यन्ति सर्वे
येऽवस्थिताः प्रत्यनीकेषु योधाः ॥ ११-३२॥
तस्मात्त्वमुत्तिष्ठ यशो लभस्व
जित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम् ।
मयैवैते निहताः पूर्वमेव
निमित्तमात्रं भव सव्यसाचिन् ॥ ११-३३॥
द्रोणं च भीष्मं च जयद्रथं च
कर्णं तथान्यानपि योधवीरान् ।
मया हतांस्त्वं जहि मा व्यथिष्ठा
युध्यस्व जेतासि रणे सपत्नान् ॥ ११-३४॥
Śrī Kṛṣṇa replies (32-34) I am the mighty world destroying Time, now destroying the world (kālo’smi lokakṣayakṛtpravṛddho lokānsamāhartumiha pravṛttaḥ ।), even without you none of the entire arrayed hostile armies shall live (ṛte’pi tvāṃ na bhaviṣyanti sarve ye’vasthitāḥ pratyanīkeṣu yodhāḥ ॥ 11-32॥). Therefore, stand up and achieve fame of having conquered your enemies and enjoy unparalleled power (tasmāttvamuttiṣṭha yaśo labhasva jitvā śatrūn bhuṅkṣva rājyaṃ samṛddham ।), these have already been killed by me, you will be a mere instrument, left-handed one (mayaivaite nihatāḥ pūrvameva nimittamātraṃ bhava savyasācin ॥ 11-33॥). Drona and Bhishma and Jayadratha and Karna and other valiant warriors have been slain by me. Do not vacillate, fight and you shall conquer your opponents in battle (droṇaṃ ca bhīṣmaṃ ca jayadrathaṃ ca karṇaṃ tathānyānapi yodhavīrān । mayā hatāṃstvaṃ jahi mā vyathiṣṭhā yudhyasva jetāsi raṇe sapatnān ॥ 11-34॥).
एतच्छ्रुत्वा वचनं केशवस्य
कृताञ्जलिर्वेपमानः किरीटी ।
नमस्कृत्वा भूय एवाह कृष्णं
सगद्गदं भीतभीतः प्रणम्य ॥ ११-३५॥
Sañjaya said (35) having heard Keśava’s speech, with joined palms, trembling, he with a diadem prostrated again and again, even addressed Kṛṣṇa in a choked voice overwhelmed with fear and deep respect (etacchrutvā vacanaṃ keśavasya- kṛtāñjalirvepamānaḥ kirīṭī । namaskṛtvā bhūya evāha kṛṣṇaṃ- sagadgadaṃ bhītabhītaḥ praṇamya ॥ 11-35॥).
स्थाने हृषीकेश तव प्रकीर्त्या
जगत्प्रहृष्यत्यनुरज्यते च ।
रक्षांसि भीतानि दिशो द्रवन्ति
सर्वे नमस्यन्ति च सिद्धसङ्घाः ॥ ११-३६॥
कस्माच्च ते न नमेरन्महात्मन्
गरीयसे ब्रह्मणोऽप्यादिकर्त्रे ।
अनन्त देवेश जगन्निवास
त्वमक्षरं सदसत्तत्परं यत् ॥ ११-३७॥
Arjuna said (36-37) In their place, Hṛṣīkeśa, in praising you, the world is delighted and rejoices and Rākṣasas are afraid and run everywhere and the entire community of Siddhas bow to you (sthāne hṛṣīkeśa tava prakīrtyā jagatprahṛṣyatyanurajyate ca । rakṣāṃsi bhītāni diśo dravanti sarve namasyanti ca siddhasaṅghāḥ ॥ 11-36॥). And why should they not, Great Soul, you are superior to Brahma also, the primal creator, infinite, Lord of the deities, abode of the Universe, you are the imperishable being, which is also the supreme non-being (kasmācca te na nameranmahātman garīyase brahmaṇo’pyādikartre । ananta deveśa jagannivāsa tvamakṣaraṃ sadasattatparaṃ yat ॥ 11-37॥).
त्वमादिदेवः पुरुषः पुराण-
स्त्वमस्य विश्वस्य परं निधानम् ।
वेत्तासि वेद्यं च परं च धाम
त्वया ततं विश्वमनन्तरूप ॥ ११-३८॥
वायुर्यमोऽग्निर्वरुणः शशाङ्कः
प्रजापतिस्त्वं प्रपितामहश्च ।
नमो नमस्तेऽस्तु सहस्रकृत्वः
पुनश्च भूयोऽपि नमो नमस्ते ॥ ११-३९॥
नमः पुरस्तादथ पृष्ठतस्ते
नमोऽस्तु ते सर्वत एव सर्व ।
अनन्तवीर्यामितविक्रमस्त्वं
सर्वं समाप्नोषि ततोऽसि सर्वः ॥ ११-४०॥
(38-40) You are the primordial Deity, ancient puruṣa, you are Supreme refuge of this Universe, you know everything and are the supreme abode, and you pervade the Universe, you are of infinite forms (tvamādidevaḥ puruṣaḥ purāṇa- stvamasya viśvasya paraṃ nidhānam । vettāsi vedyaṃ ca paraṃ ca dhāma- tvayā tataṃ viśvamanantarūpa ॥ 11-38॥). You are Vāyu, Yama, Agni, Varuṇa, Moon, Prajāpati, you are the great-grandfather and a thousand salutations, salutations to you, again and again also, salutations, salutation to you (vāyuryamo’gnirvaruṇaḥ śaśāṅkaḥ prajāpatistvaṃ prapitāmahaśca । namo namaste’stu sahasrakṛtvaḥ punaśca bhūyo’pi namo namaste ॥ 11-39॥). Salutations in front also behind you, also do it on every side, even everywhere, encompassing all infinite virility, immeasurable power, you pervade everything, wherever there is anything (namaḥ purastādatha pṛṣṭhataste namo’stu te sarvata eva sarva । anantavīryāmitavikramastvaṃ sarvaṃ samāpnoṣi tato’si sarvaḥ ॥ 11-40॥).
सखेति मत्वा प्रसभं यदुक्तं
हे कृष्ण हे यादव हे सखेति ।
अजानता महिमानं तवेदं
मया प्रमादात्प्रणयेन वापि ॥ ११-४१॥
यच्चावहासार्थमसत्कृतोऽसि
विहारशय्यासनभोजनेषु ।
एकोऽथवाप्यच्युत तत्समक्षं
तत्क्षामये त्वामहमप्रमेयम् ॥ ११-४२॥
(41-42) If I have been presumptuous in regarding you as a friend and saying “O Kṛṣṇa”, “O Yādava”, “O Companion”, these were due to ignorance of your greatness by me, from carelessness, even due to affection. (sakheti matvā prasabhaṃ yaduktaṃ he kṛṣṇa he yādava he sakheti । ajānatā mahimānaṃ tavedaṃ mayā pramādātpraṇayena vāpi ॥ 11-41॥). If and for the sake of in jest I have been disrespectful to you while at play, during rest, sitting or eating or when by myself, Achyuta, or in company, for this I ask your forgiveness without restraint (yaccāvahāsārthamasatkṛto’si vihāraśayyāsanabhojaneṣu । eko’thavāpyacyuta tatsamakṣaṃ tatkṣāmaye tvāmahamaprameyam ॥ 11-42॥).
पितासि लोकस्य चराचरस्य
त्वमस्य पूज्यश्च गुरुर्गरीयान् ।
न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो
लोकत्रयेऽप्यप्रतिमप्रभाव ॥ ११-४३॥
तस्मात्प्रणम्य प्रणिधाय कायं
प्रसादये त्वामहमीशमीड्यम् ।
पितेव पुत्रस्य सखेव सख्युः
प्रियः प्रियायार्हसि देव सोढुम् ॥ ११-४४॥
(43-44) You are the father of the people, of the moving and unmoving, thou are to be revered and Guru, none is weightier or equal to you. Where can anyone in the three worlds also of your unmatched prowess? (pitāsi lokasya carācarasya tvamasya pūjyaśca gururgarīyān । na tvatsamo’styabhyadhikaḥ kuto’nyolokatraye’pyapratimaprabhāva ॥ 11-43॥). Therefore, having respectfully bowed the body, I propitiate you, the Lord who is adorable, like a father to a son, friend to a friend, like a beloved should to the beloved, bear me, my deity (tasmātpraṇamya praṇidhāya kāyaṃ prasādaye tvāmahamīśamīḍyam । piteva putrasya sakheva sakhyuḥ priyaḥ priyāyārhasi deva soḍhum ॥ 11-44॥).
अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा
भयेन च प्रव्यथितं मनो मे ।
तदेव मे दर्शय देव रूपं
प्रसीद देवेश जगन्निवास ॥ ११-४५॥
किरीटिनं गदिनं चक्रहस्तं
इच्छामि त्वां द्रष्टुमहं तथैव ।
तेनैव रूपेण चतुर्भुजेन
सहस्रबाहो भव विश्वमूर्ते ॥ ११-४६॥
(45-46) I have delighted in what has never been seen, my cognition is frightened and distressed, show to me, my deity, that merciful form, Lord of deities, abode of the Universe (adṛṣṭapūrvaṃ hṛṣito’smi dṛṣṭvā bhayena ca pravyathitaṃ mano me । tadeva me darśaya deva rūpaṃ prasīda deveśa jagannivāsa ॥ 11-45॥). Crowned, bearing a mace, bearing a discuss in the hand, I wish to see you just as before, as the same four-armed form, instead of thousand-armed Universal form (kirīṭinaṃ gadinaṃ cakrahastaṃ icchāmi tvāṃ draṣṭumahaṃ tathaiva । tenaiva rūpeṇa caturbhujena sahasrabāho bhava viśvamūrte ॥ 11-46॥).
मया प्रसन्नेन तवार्जुनेदं
रूपं परं दर्शितमात्मयोगात् ।
तेजोमयं विश्वमनन्तमाद्यं
यन्मे त्वदन्येन न दृष्टपूर्वम् ॥ ११-४७॥
न वेदयज्ञाध्ययनैर्न दानै-
र्न च क्रियाभिर्न तपोभिरुग्रैः ।
एवंरूपः शक्य अहं नृलोके
द्रष्टुं त्वदन्येन कुरुप्रवीर ॥ ११-४८॥
मा ते व्यथा मा च विमूढभावो
दृष्ट्वा रूपं घोरमीदृङ्ममेदम् ।
व्यपेतभीः प्रीतमनाः पुनस्त्वं
तदेव मे रूपमिदं प्रपश्य ॥ ११-४९॥
Śrī Kṛṣṇa said (47-49) I am pleased with you, so I showed you this Supreme form, by the Yoga of my soul, full of Universal splendour, endless, primordial, this that I have shown you has not been seen before (mayā prasannena tavārjunedaṃ rūpaṃ paraṃ darśitamātmayogāt । tejomayaṃ viśvamanantamādyaṃ yanme tvadanyena na dṛṣṭapūrvam ॥ 11-47॥). Not by the study of Vedas, yajña, not by gifts and not by actions either, nor by severe tapas either, such a form that I showed you, is possible to be seen by any other in the world of men (na vedayajñādhyayanairna dānai rna ca kriyābhirna tapobhirugraiḥ । evaṃrūpaḥ śakya ahaṃ nṛloke draṣṭuṃ tvadanyena kurupravīra ॥ 11-48॥). Be not alarmed, do not be perplexed by my form with qualities like this (mā te vyathā mā ca vimūḍhabhāvo- dṛṣṭvā rūpaṃ ghoramīdṛṅmamedam ।), with your fear dispelled, with peaceful cognition, again behold that form you truly had of me (vyapetabhīḥ prītamanāḥ punastvaṃ tadeva me rūpamidaṃ prapaśya ॥ 11-49॥).
इत्यर्जुनं वासुदेवस्तथोक्त्वा
स्वकं रूपं दर्शयामास भूयः ।
आश्वासयामास च भीतमेनं
भूत्वा पुनः सौम्यवपुर्महात्मा ॥ ११-५०॥
Sañjaya said (50) Thus, to Arjuna, Vāsudeva, so having spoken, his own form showed again and consoled him who was terrified by becoming once again the pleasant bodied great soul. (ityarjunaṃ vāsudevastathoktvā- svakaṃ rūpaṃ darśayāmāsa bhūyaḥ । āśvāsayāmāsa ca bhītamenaṃ- bhūtvā punaḥ saumyavapurmahātmā ॥ 11-50॥).
दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन ।
इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः ॥ ११-५१॥
Arjuna said (51) After seeing this gentle human form of yours, Janārdana, now I am composed in my consciousness and my normal nature is restored (dṛṣṭvedaṃ mānuṣaṃ rūpaṃ tava saumyaṃ janārdana । idānīmasmi saṃvṛttaḥ sacetāḥ prakṛtiṃ gataḥ ॥ 11-51॥).
श्रीभगवानुवाच –
सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम ।
देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः ॥ ११-५२॥
नाहं वेदैर्न तपसा न दानेन न चेज्यया ।
शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा ॥ ११-५३॥
भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन ।
ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप ॥ ११-५४॥
मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः ।
निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ॥ ११-५५॥
Śrī Kṛṣṇa said (52-55) Very hard to behold this form of mine you have seen (sudurdarśamidaṃ rūpaṃ dṛṣṭavānasi yanmama ।), deities always desire to behold this form (devā apyasya rūpasya nityaṃ darśanakāṅkṣiṇaḥ ॥ 11-52॥). I am not accessible for vision as you have seen of me by Vedas, nor austerities, nor charities, nor sacrifices (nāhaṃ vedairna tapasā na dānena na cejyayā । śakya evaṃvidho draṣṭuṃ dṛṣṭavānasi māṃ yathā ॥ 11-53॥). By single minded devotion only can you cognise this form of mine, understand and experience the subtlety (bhaktyā tvananyayā śakya ahamevaṃvidho’rjuna । jñātuṃ draṣṭuṃ ca tattvena praveṣṭuṃ ca parantapa ॥ 11-54॥). Perform actions for me, regards me as Supreme, is devoted to me, is detached from society, without aggression (vaira= virility) to all creation, he who does this, comes to me (matkarmakṛnmatparamo madbhaktaḥ saṅgavarjitaḥ । nirvairaḥ sarvabhūteṣu yaḥ sa māmeti pāṇḍava ॥ 11-55॥).
